Tropes and Figures, Treatise 1 · Head 10 · Part 2
Sin a Debt.
Mat. 6.12. Forgive us our Debts.
SIn is called a Debt, foreign, Debita, in theſe Words, Sins and Debts are uſed promiſcuouſly, as Luk. 11.4. compared with this in Mat. 6.10. Luk. 13.4. Luke was learned in the Greek, and wrote foreign, Sins; whereas Matthew hath foreign, Debts. Canin in loc. N. T. Page 86, 87.
Now when Sins are called Debts, or ſaid to be forgiven, it's a Metaphor from pecuniary Debts, as the Debtor was ſaid luere when he paid his Money; and it is generally uſed of any that are obnoxious to Puniſhment; ſo the Grecians ſay foreign, and the Latines poenas debere; ſo the Hebrew Word foreign, is uſed both for Debts and Guilt, Dan. 1.10. Ezek. 18.7. as alſo for Sin, Exod. 32. and foreign, which is applyed to a Sinner, James 2.20. is alſo frequently uſed of Puniſhment, as Mat. 5.21, 22. In Sin there is the obliquity and diſſonancy from the Law of God, and this is not called a Debt, for we do not owe this to God, but the contrary, Obedience, and Holineſs; in Sin there is Guilt and Obligation unto Eternal Puniſhment, and this is called a Debt, &c.
| Metaphor. | Parallel. |
| DEbts are variouſly taken, and may be contracted divers manner of ways. (1.) A Man may rob his Neighbour of his Good-Name, defame and wickedly wrong him that way, and thereby make himſelf guilty, and become a Sinner againſt him, and is as much bound to make him ſatisfaction, as if he had been his Debtor, by getting away much of his Goods, &c. | SO Man by Sin, hath taken away or robbed God Almighty of his Glory; Adam gave more credit and rather hearkened to the Devil, than to God, and what a reproach was this (as I may ſo ſay) to his Maker! Satan ſhall be believed when God ſhall not: when a Man will not believe, truſt, nor give credit to what his Neighbour faith, tho never ſo juſt and upright; what a Reproach, and Contempt, doth he caſt upon him? So what greater wrong could Man do to God, (the moſt juſt and holy One of Heaven and Earth) as not to regard his Word, believe, nor give credit to him; but rather ſide with, and yield to his cruel Enemy, that ſtudied Revenge, and to bring him into Reproach. And thus Man became a Sinner, and made himſelf guilty, being a Debtor to God, and bound to make ſatisfaction, or ſuffer for Sin, if this wrong cannot be made up, or the Debt paid. |
| II. Man brake a Holy and Righteous Law, and thereby made himſelf notoriouſly guilty, and obnoxious to the Penalty annexed; and Guilt that lies upon him, is commonly called a Debt, he is a Debtor to the Law, as well as a Criminal. | II. Sinners have broke the holy and righteous Law of God, and by this means are become miſerably guilty, and palpable Debtors, both to the Law, and Juſtice; the Law is broke, and Juſtice requireth Satisfaction; the Penalty is Death. A heavy Debt, ſuch a Debt is Sin; he hath violated a juſt Law, and how will he make a Compenſation? |
| III. Some Debts, in a common acceptation, are a great Sum, many Pounds, thouſands of Pounds. | III. Sin is a very great Debt, every ungodly Man may be ſaid to owe many thouſands, tho never ſo Rich and Mighty in the account of Men. So Mat. 18.24. where our Sins are not only compared to a Debt, but to a Debt of a vaſt Sum, ten thouſand Talents, which according to computation amounts to 1500000 l. and according to others, 1875000 l. |
| IV. Some Debts are ſo great in value, and the Debtors ſo poor, that they are not able to pay them. | IV. Sin is ſo great a Debt, that a Man of himſelf is not able to make ſatisfaction to the Law, and Juſtice of God for it; he owes ten thouſand Talents,Mat. 18.24. and hath nothing to pay; ſo our Saviour himſelf plainly intimates. |
| V. A Debt expoſeth a Man ofttimes to an Arreſt, and fills his Mind full of Trouble; eſpecially, if it be an Action upon Execution, that admits of no Bail. | V. Sin expoſeth a Man to an Arreſt, by Death, a Serjeant (that will) when he hath received his Warrant, take no Bail, and this fills wicked Men (eſpecially) full of Fears;Heb. 2. Who through fear of Death, are ſaid, to be all their Life time ſubject to Bondage. |
| VI. A Debt doth not only expoſe a Man to the danger of an Arreſt, but (in caſe he cannot pay the Debt, or procure Bail) to a Priſon alſo. | VI. So Sin expoſeth a Man, not only to an Arreſt, by Death, but alſo to the Priſon of Eternal Darkneſs, out of which there is no Redemption; Verily, Verily, Mat. 5.26. I ſay unto you, he ſhall not come out from thence, until he hath paid the utmoſt Farthing. |
| VII. Some Mens Debts have been paid by the Hands of others, who out of meer Compaſſion, have undertaken to ſatisfy for all they have owed, and thereby have kept the poor Debtors from periſhing. | VII. So this great Debt, (viz.) Jeſus Chriſt, (the Sinners Friend) out of Infinite Bowels, by one ſingle Payment on the Croſs, or by his Active and Paſſive Obedience, hath ſatisfied for, or made a full Compenſation to the Law, and Juſtice of God, in the behalf of Sinners; that ſo he might thereby deliver them from Eternal Ruine. See Surety. |
| Metaphor. | Diſparity. |
| A Debt among Men, only expoſeth the Body, or Bodies of Men to External Danger, Sufferings, or Sorrow. | BUT Sin, this Spiritual Debt, expoſeth not the Body only, but the Soul: it brings not the Soul, by Guilt, to Sorrow and Miſery here; but both the Soul and Body to Sufferings Eternally hereafter. |
| II. Debts among Men, are oftentimes forgiven, without Payment, or Satisfaction made for them, either by the Debtor, or his Surety. | II. God doth not forgive Sin (this ſpiritual Debt) without a fu…l Payment, or plenary Satisfaction made for it by our Surety: it conſiſteth not with his Juſtice, Honour, nor with the Nature and Purity of his Law (conſidering the Nature of Sin it ſelf) ſo to do: And therefore, what Man is not able to do upon this account, Jeſus Chriſt his bleſſed Surety hath done for him. Firſt, To make this appear, or further to manifeſt the Truth of it, it will not be amiſs, to conſider the Nature of God's Threatnings, I mean, Legal Threatnings, which ſeveral Divines have well diſtinguiſhed from Evangelical. Goſpel, or Evangelical Threatnings, are thoſe Fatherly Chaſtiſements, which God denounceth, to keep us within the Bounds of Child-like Obedience; and therefore, God hath not only ſignified, (but the Nature of the Affair requireth,) that they ſhould be executed only in caſe of Need, 1 Pet. 1.6. But Legal Threatnings, denounce unmixed and unallayed Curſe and Wrath. Theſe two widely differ, not only in their Nature, but End. In the firſt, ſuppoſe, that the Buſineſs of the Threatnings be done to God's Hand, without the Execution of them, it clearly follows, that the Obligation of the Believer to them, as they have reſpect to ſuch an End, diſſolves and ceaſeth; that which is God's Intent by them, being obtained without them, the execution of the Threatnings, without the leaſt derogation from the Truth of God, or Impeachment of his other Properties, may be ſuſpended. But Legal Threatnings being of another Nature, and having another End, namely, the Vindication of God's Holineſs and Juſtice upon Priſoners and Rebels, they are no wiſe diſſolvible, but muſt of neceſſity be inflicted, that the Perfections and Government of God may be vindicated, and Sin may be revenged. All Sin is a Contempt of God's Authority and Government, and caſts Dirt upon his Glory, and Puniſhment is the vindicating of God's Honour, in revenge of Evil committed. Let this be noted, that in caſe of ſuch a proportionable Satisfaction, by which the Honour and Equity of his Law is vindicated, his Juſtice, Holineſs, and Hatred of Sin demonſtrated, the ends of Government attained; he may relax and diſpenſe with the Threatning, as to the Party offending, which is the caſe here: for by executing the Threatnings upon Chriſt, and receiving a valuable conſideration of Satisfaction from him, he hath given as eminent demonſtration of his Righteouſneſs, Purity, and Hatred of Sin, and as fully vindicated his Law from Contempt, as if the Offenders themſelves had ſuffered; and therefore, by an admirable mixture of Grace with Juſtice, hath releaſed us. Theſe things being premiſed, I reaſſume (ſaith he) the Argument,Ferguſſ…n. namely, That the Truth of God's Threatnings, would not allow him to pardon Sin, and ſave Sinners, but upon the conſideration of a Satisfaction. Firſt, God having denounced Death, and the Curſe againſt Sin, Gen. 2.17. Deut. 27.26. The Veracity and Faithfulneſs of his Nature obliged him to ſee it inflicted: Never any entertained a Notion of God, but they included in it that he ſpake Truth. Could ever any Threatning of God, be of awe upon the Conſcience of a Sinner, ſhould the firſt and great Threatning be made ſo eaſily void? Should it be granted, that notwithſtanding God's ſolemn Denunciation of Wrath, in caſe of Sin, that yet he hath taken the Offender into Favour, and pardoned the Offence without any Satisfaction, or Conſideration at all? what would Creatures imagine, but that God either intended his Threatnings for meer Scare-Crows, or that he were ſubject to Mutabili…y; which Apprehenſion being once received, what boldneſs would Men aſſume in Sin? believing that the Comminations of the Goſpel, would be no more executed than thoſe of the Law: but let God be true, and every Man a Lyar. Secondly; To ſuppoſe that God hath abrogated his Threatning, is at once to overthrow the whole Scripture; for that expreſly tells us, that not one jot of the Law was to periſh. Mat. 5.18. That every Diſobedience received a juſt Recompence of Reward, Heb. 2.2. See Heb. 8.28. & 9.22, 23. That without Blood there was to be no Remiſſion. Thirdly; If the Threatning annexed to the Law be releaſed, it is either by virtue of the Law it ſelf, or by virtue of the Goſpel. It is not by virtue of the Law; for that was wholly inexorable, requiring either perfect and conſtant Obedience, or denouncing unmixed and unallayed Wrath. Gal. 3.10. Nor is it releaſed by the Goſpel; this the Holy-Ghoſt clearly informs us, Rom. 3.31. Do we then make void the Law through Faith? God forbid: yea, we eſtabliſh the Law. Beza's Paraphraſe here is very good: Chriſti ſatisfactio quid aliud quàm Legis minas oſtendit minimè irritas eſſe, quàm illas luere Chriſtum oportuerit? O Chriſti Juſtitia, quid aliud eſt quam Legis praeſtatio? See alſo Mat. 5.17, 18. Think not, ſaith Chriſt, that I am come to deſtroy the Law, or the Prophets; I am not come to deſtroy, but to fulfil: For verily I ſay unto you, till Heaven and Earth paſs away, one jot, or one tittle ſhall in no wiſe paſs from the Law, till all be fulfilled. As all the Predictions of the Prophets were fulfilled by him, and in him, ſo was the whole Law in his keeping the Precepts of it, and teaching others to do the like, and in his bearing the Penalty of it, and fulfilling the Types of it. The Goſpel is ſo far from repealing the Penalty of the Law, that the very Goſpel it ſelf is founded on Chriſt's undertaking to bear the Penalty of it. Heb. 9.15, 16. There could have been no Teſtament, but in and through the Death of the Teſtator. There could have been no ſuch thing as a Goſpel, or a Tender of glad Tidings and Mercy to us, but through Chriſt's undertaking, as our Surety, to bear the Curſe of the Law. Gal. 3.13. And ſo much for the Argument from the Truth of God's Threatning. The Sum of what we ſay and believe about this great Truth, is this: 1. That by the Sin of our firſt Parents, all Men are brought into a State of Sin, and Apoſtacy from God, and of an Enmity to him. Gen. 6.5. Pſal. 51.5. Rom. 3.23. & 8.7. Eph. 4.18. Col. 2.13. 2. That in this State all Men naturally continue, ſinning againſt God, nor of themſelves can do otherwiſe. Rom. 3.10, 11, 12. 3. That the Juſtice and Holineſs of God, as he is the Supreme Governor and Judg of all the World, requires that Sin be puniſhed. Exod. 34.7. Joſh. 24.19. Pſal. 5.4, 5, 6, &c. 4. That God hath alſo engaged his Veracity and Faithfulneſs in the Sanction of the Law, not to leave Sin unpuniſhed. Gen. 2.17. Deut. 27.26. Curſed be he that confirmeth not all the Words of this Law, to do them. In this State and Condition all Mankind, had they been left without Divine Help and Aid, muſt have periſhed for ever. 5. That God, out of his infinite Grace and Goodneſs, ſent his Son, the Lord Jeſus Chriſt, to deliver them. 6. That this Love was the ſame in Father and Son: The Father could not be more gracious and kind than the Son, nor the Son in Bowels exceed the Father; but both alike loving, gracious, and compaſſionate. 7. That the Way in general whereby the Son of God, being incarnate, was to ſave lo…t Sinners, was, by a Subſtitution of himſelf, according to the Decree and Appointment of God, in the Sinner's room; according to 2 Cor. 5.21. He hath made him to be Sin for us, who knew no Sin, that we might be made the Righteouſneſs of God in him. Compared with Gal. 3.17. Rom. 5.7, 8. & 8.3. 1 Pet. 2.24. & 3.18. 8. That Chriſt, in his ſaving Sinners, hath, (1.) Offered himſelf a Sacrifice to God, to make Atonement for Sins. Iſa. 53.10. Eph. 3.2. Heb. 2.17. & 9.11, 12, 13, 14. (2.) That he redeemed us, by paying a Price, a Ranſom for our Redemption. Mark 10.45. 1 Cor. 6.20. 1 Tim. 2.6. 1 Pet. 1.18. (3.) That he bore our Sins, that is, the Puniſhment due for them. Iſa. 53.5. 1 Pet. 2.24. (4.) That he anſwered the Law, and the Penalty thereof. Rom. 8.3. Gal. 3.13. & 4.4, 5. (5) That he died for Sin and Sinners, to expiate the one, and in the ſtead of the other. Rom. 4.25. & 5.10. (6.) And that God, upon Chriſt's voluntary Suſception of his Office, as Mediator, and Condeſcenſion to the Work, did ſo lay our Sins, in and by the Sentence of the Law, upon him, that he made full Satisfaction for whatſoever legally could be charged upon them for whom he thus ſuffered. (7.) And all this, that the Juſtice of God being ſatisfied, and the Law fulfilled, Mankind might be freed from the Wrath to come. Rom. 3.25. |
| III. Among Men, that Debt that is paid, or full Compenſation made for it, (either by the Debtor, or his Surety) cannot be ſaid to be forgiven. | III. But that Remiſſion of Sins is wholly through the free Love and Grace of God, is evident, yet not without reſpect had to the Atonement or Propitiation, through Faith in Chriſt's Blood. For without ſhedding of Blood, there is no Remiſſion. Eph. 1.7. We have Redemption through his Blood, even the Remiſſion of Sins. chap 4. v. 32. As God for Chriſt's ſake hath forgiven you. God hath ſet him forth to be a Propitiation, through Faith in his Blood, to declare his Righteouſneſs, for the Remiſſion of Sins. Rom. 3. It is abſolutely free, in reſpect of all immediate Tranſactions between God and Sinners, free on the part of God. 1. In the eternal Purpoſe of it, when he might juſtly have ſuffered all Men to have periſhed under the Guilt of their Sins. 2. Free in the Means that he uſed to effect it. (1.) In the ſending of his own Son. (2.) In laying the Puniſhment of our Sins upon him. (3.) In his Covenant with him, that it ſhould be accepted on our behalf. (4.) In his free Tender and Propoſal of it by the Goſpel, without Money, and without Price. (5.) In the actual Condonation and Pardon of them. Secondly; It is free on the part of the Perſons that are forgiven, in that, (1.) It is given and granted to them, without any Satisfaction made by them, or a Surety of their procurement, they being not able to find any. (2.) Without any Merit to purchaſe or procure it. (3.) Without any penal ſatisfactory Suffering here or hereafter. (4.) Without any expectation of a future Recompence, or being once pardoned, they ſhould make or give any Satisfaction for what they had done before. And as none none of thoſe Things would, ſo nothing elſe can impeach the Freedom of Pardon and Forgiveneſs. Whether then we reſpect the Pardoner, or the Pardoned, Pardon is every way free, namely on the part of God who forgives, and on the part of Sinners that are forgiven. If God hath now, beſides all this, provided himſelf a Lamb for a Sacrifice; if he hath, in infinite Wiſdom and Grace, found out a way thus freely to forgive us our Debts, to the Praiſe and Glory of his own Holineſs, Righteouſneſs, and Severity againſt Sin, as well as to the magnifying of his Grace, Goodneſs, and rich Bounty, which he immediatly exerciſeth in the Pardon of Sin: Are any Mans Eyes evil, becauſe he is good? Will they not be contented to be pardoned, unleſs they may have it at the rate of ſpoiling or robbing God of his Holineſs, Truth, Righteouſneſs, and Faithfulneſs. Dr. Owen. Object. But doth not this Doctrine ſet forth God to be ſevere to his own Son, to ſubſtitute him in the Sinners room, to bear his Wrath, and ſuffer for their Sins? Anſw. God laid nothing upon his bleſſed Son, but what Chriſt offered himſelf freely to undergo for Man's ſake; and had it not every way conſiſted with his own Glory, thus to deliver up the Lord Jeſus, to ſatisfy both Law and Juſtice, doubtleſs he would never have ſent him into the World. And if it had been only to make Chriſt a Pattern of Humility, and of Patience under Suffering, that God laid theſe things upon him which he endured, it might have left ſome room for Men ſo to ſpeak, in that others might, as indeed many of the Godly have been made Examples upon that account. Object. If God cannot pardon Sin without Satisfaction, he is more weak and imperfect than Man. Anſw. 1. God cannot do many Things that Man can do; not that he is more imperfect than they, but he cannot do them upon the account of his Perfection: He cannot lie, he cannot change, cannot deny himſelf, which Men can, and do daily. 2. To pardon Sin without Satisfaction, in him who is abſolutely holy, righteous, true and faithful, the abſolute, neceſſary, Supreme Governor of all Sinners, the Author of the Law, and Sanction of it, wherein Puniſhment is threatned and declared, is to deny himſelf, and to do what one infinitely perfect cannot do. 3. Why doth not God pardon Sins freely, without requiring Faith, Repentance, and Obedience in them that are pardoned? yea, as the Conditions on which they may be pardoned: For ſeeing he is ſo infinitely good and gracious, cannot he pardon Men, without preſcribing ſuch Terms and Conditions unto them, as he knows that Men, and that incomparably the greateſt Number of them, will never come up unto, and ſo muſt of neceſſity periſh for ever? Yea, but our Adverſaries ſay, this cannot be, neither doth this impeach the Freedom of Pardon: For it is certain, that God doth preſcribe theſe things, and yet he pardoneth freely; and it would altogether unbecome the holy God, to pardon Sinners that continue impenitent, and ſo live and die. But doth not the Socinian ſee, that he hath hereby given away his Cauſe which he contendeth for? For if a Preſcription of ſundry things to the Sinner himſelf, without which he ſhall not be pardoned, doth not at all impeach (as they ſay) the Freedom of Pardon, but God may be ſaid freely to pardon Sin notwithſtanding it; how ſhall the receiving of Satisfaction by another, (nothing at all being required of the Sinner) have the leaſt appearance of any ſuch thing? If the Freedom of Forgiveneſs conſiſts in ſuch a boundleſs Notion as theſe Men imagine, it is certain that the preſcribing Faith and Repentance unto Sinners antecedently to their participation of it, is much more evidently contrary unto it, than the receiving Satisfaction from another, who is not to be pardoned, can to any appear to be. Secondly, If it be contrary to the Holineſs of God, to pardon any, without requiring Faith, Repentance and Obedience in them, as it is indeed; let not theſe Perſons be offended, if we believe him, when he ſo frequently declares it, that it was ſo, to remit Sin, without the fulfilling his Law, and ſatisfying of his Juſtice. Dr. Owen. |
| IV. Oft-times, nay, moſt commonly, Men, as ſoon as ſome Debts are paid, or Satisfaction made by the Debtor, or his Surety, the Debtor may demand a Diſcharge or Acquittance immediatly from the ſaid Debts, &c. | IV. But it is not ſo here in reference to this Debt; for tho Chriſt, as our Surety, hath made a full Compenſation to the Law and Juſtice of God, yet Sinners are not immediately acquitted; neither doth it follow, (ſaith the Doctor) that on the ſuppoſition of Satisfaction, pleaded for the Freedom, Pardon, and Acquitment of Perſons originally guilty, and liable to Puniſhment, muſt immediatly, and ipſo facto enſue, it is not of the Nature of every Solution or Satisfaction, that Deliverance muſt ipſo facto follow. And the reaſon of it is, becauſe this Satisfaction by ſuccedaneous Subſtitution of one to undergo Puniſhment for another, muſt be founded in a voluntary Compact and Agreement; for there is required unto it a Relaxation of the Law, tho not as unto Puniſhment to be inflicted, yet as unto the Perſon to be puniſhed. And it is otherwiſe in perſonal Guilt, than in pecuniary Debts: In theſe, the Debt it ſelf is fully intended, and the Perſon obliged with reference thereunto in the other, the Perſon is firſtly and principally under the Obligation. And therefore when the pecuniary Debt is paid, by whomſoever it be paid, the Obligation of the Perſon himſelf unto Payment ceaſeth ipſo facto: But in Things criminal the guilty Perſon himſelf being firſtly, immediatly, and intentionally under the Obligation unto Puniſhment, when there is introduced by Compact a vicarious Solution, in ſubſtitution of another to ſuffer, tho he ſuffer the ſame abſolutely, which the Perſon ſhould have done for whom he ſuffers; yet becauſe of the ac…eptation of his Perſon to ſuffer▪ which might have been refuſed, and could not be admitted without ſome Relaxation of the Law, Deliverance of the guilty Perſon cannot anſwer ipſo facto, but by the Intervention of the Terms fixed in the Covenant or Agreement, for an admittance of the Subſtitution. It appears from what hath been ſaid, that in this matter of Sin being called a Debt, and of Satisfaction, Sin is not to be conſidered as ſuch a Debt, and God a Creditor, and the Law as an Obligation to the Payment of that Debt, as ſome Men ſeem to run it: But Sin is a Tranſgreſſion of the Law, and thereby obnoxious and liable to the Puniſhment conſtituted in it, and by it anſwerable unto the Juſtice and Holineſs of another; and God, as the infinitely holy and righteous Author of that Law, and Supreme Governor of all Mankind, according to the Sanction and Tenor of it. The Subſtitution of Chriſt was meerly voluntary on the part of God, and of himſelf, undertaking to be Sponſor, to anſwer for the Sins of Men, by undergoing the Puniſhment due unto them. That to this end there was a Relaxation of the Law, as to the Perſons that were to ſuffer, tho not as to what was to be ſuffered: Without the former, the Subſtitution mentioned could not have been admitted; and on ſuppoſition of the latter, the Sufferings of Chriſt could not have had the Nature of Puniſhment, properly ſo called; for Puniſhment relates to the Juſtice and Righteouſneſs in Government of him that inflicts it; and this the Juſtice of God doth not but by Law. Nor could the Law be any way ſatisfied or fulfilled by the Suffering of Chriſt, if antecedently thereunto, its Obligation, or Power of obliging unto the Penalty conſtituted in its Sanction unto Sin, was relaxed, diſſolved, or diſpenſed withal. Nor was it agreeable to Ju…tice, nor would the Nature of the Things themſelves admit of it,See Surety …t firſt Volume. that another Puniſhment ſhould be inflicted on Chriſt, than what we had deſerved; nor could our Sin be the impulſive Cauſe of his Death, nor could we have had any Benefit thereby. Dr. Owen. |
Inferences.
THis ſhews what the Nature of Sin is, together with the woful and miſerable Condition of Man thereby. How few know, or are ſenſible, how far they are in Debt, and what fearful Danger they are in hereby every moment!
II. It may raiſe our Hearts to admire the Grace and Goodneſs of God, in ſending Chriſt to ſatisfy for our Sins.
III. Let us alſo from hence be ſtirred up to cry for Pardon and Forgiveneſs of our Sins: Forgive us our Debts.
Queſt. What is it we deſire of God in this Petition?
Anſw. 1. We pray, that God would not require or exact Payment and Satisfaction for our Sins of us; for if he ſhould paſs by Millions of Sins, and ſet down but one hundred, nay, come ſo low as to charge but ten, nay, forgive us all ſave only one, that one would ſink us down to the loweſt Hell. Should God require us to make ſatisfaction but for one evil Thought, we ſhould be utterly undone.
2. We pray, (ſaith Mr. Burges) that God would lay our Sins upon Chriſt, or accept of Satisfaction in and through him; for ſeeing (ſaith he) God hath declared his Will, that Man ſhall die for Sin; if we ſhould pray, that he would abſolutely forgive our Sins, it would be to pray that he might be unjuſt. Therefore in this Prayer thus we may argue, O Lord, we call not upon thee to repeal any Threatning, to nullify thy Word, to become unjuſt; but thy Wiſdom hath ſo found out a way, that we may be pardoned, and thou ſatisfied, &c.
3. We pray, that through Chriſt's Atonement, or the Propitiation of his Blood, our daily Sins and Infirmities may be forgiven us, and we kept in a State of Juſtification; for if our former Sins ſhould be forgiven, and not our preſent and future, our Caſe would be deſperate; for Sin, like Sampſon's Hair, tho cut, it will grow again. And as we ſin daily, ſo we ought to pray for Pardon, through Chriſt's Mediation; for Sin is not actually forgiven, before committed, nor before we have the true Senſe and Sorrow of it upon our Hearts. Where God gives Remiſſion, he gives a broken Heart, Acts 5.31.
4. We pray, that God would account or impute Chriſt's Righteouſneſs unto us for Pardon.
5. We pray for the ſenſe and feeling of the Grace and Bleſſing of Pardon in our own Sou…s; for it is one thing to be pardoned, and another thing to know, or have the feeling ſenſe of it our ſelves. We are in this Caſe (ſaith an eminent Perſon) like ſome Heir or Prince, that hath many temporal Dignities, but by reaſon of his infancy doth not underſtand it. We pray principally, 1. For the real Exhibition of Pardon; and, 2. For the Declaration and Manifeſtation of it in our Conſciences. Some ſay, That God, from all Eternity, hath pardoned Sins paſt, preſent, and to come; and that when we believe or repent, our Sins are pardoned declaratively only to our Conſciences; but now, I ſay, We pray not only for Aſſurance and Manifeſtation of Pardon, but for Pardon it ſelf. The Reaſons are:
(1.) We might by the ſame Rule interpret all the other Petitions, in regard of Declaration only, and not of Exhibition. When we pray for Sanctification and Glorification, in that Petition, Thy Kingdom come, it might be as well ſaid, that we are ſanctified and glorified from all Eternity; and therefore when we are ſaved and glorified in Heaven, this is but to our ſenſe and feeling. And thus Men make the Decrees of God to be from Eternity, with the Execution of them in Time. How ridiculous would it be to expound that Petition, Give us this day our daily Bread, thus! viz. Not that God ſhould give us our daily Bread, but make us to ſee and feel that he hath given it to us.
(2.) A ſecond is from the Nature of Forgiveneſs it ſelf: When Sin is pardoned, it is ſaid to be blotted out; now can any think, that blotting out is only in a Man's own Conſcience and Feeling? It is more immediatly out of God's Book, (it being a Metaphor taken from blotting or croſſing Debts out of a Book of Accounts, &c.) and not only the Guilt that lies upon our Hearts; therefore theſe are very ſeparable the one from the other. A Man may feel no Weight or Burthen of Sin upon him, and yet it ſtand in red Characters in God's Book: and on the contrary, a Sin may be blotted out there, yet be very heavy and terrible in a Man's feeling and apprehenſion. So Sin pardoned is ſaid to be covered or hid, not in reſpect of us, as if it were taken from our Sight, but from God's Sight; and he is ſaid to caſt our Sins behind his Back.
(3.) This Explication, as the whole Sence of the Petition, would overthrow all other Scriptures, which make no Pardon of Sin to be, but where the Subject hath ſuch Qualifications as this in the Text, viz. forgiving others, &c.
(4.) This which theſe Men ſay, would make no difference between Sins repented of, and Sins not repented. Where do we read, that God doth (like the Pope) antedate his Pardon, before the Sin be committed, or repented of? Burges.
6. We pray, That as God doth forgive Sin, ſo alſo he would releaſe the Puniſhment, and take away all the Wrath that doth belong to it. It is but a Mockery which Papiſts make about Pardon, as if indeed God did pardon the Sin, but not the Puniſhment; that that abides ſtill, and we muſt work out a Releaſe from that by our own ſelves. It is true, God, tho he doth pardon Sin, yet he may grievouſly afflict; but theſe are only fatherly Chaſtiſements, and not judicial Puniſhments. But in this Prayer we deſire, as the Sin is removed, ſo alſo whatſoever Troubles, Afflictions, or Chaſtiſements do remain, that they likewiſe may be taken away; that as the Gulf of Hell is removed, ſo every Cloud alſo may be diſpelled.
7. We pray not only for Pardon, but alſo for the gracious Concomitants and Effects of it, which are Peace with God, and Joy in the Holy-Ghoſt, &c. Rom. 1.5.
From the Whole we may infer,
I. That Man is a guilty Sinner, (nay, that Believers are not without Sin, as they are in themſelves) Man, as conſidered in his fallen State, is accuſed and charged by the Law, and muſt plead, and he cannot plead, Not guilty, being under the Impeachment of his own Conſcience, Ille noſcens ſe damnat quo peccat die. This might have been the Plea of Adam before his Fall, but none elſe. 1 Kings 8.46. There is no Man that ſinneth not. Eccleſ. 7.20. 1 John 1.8. Our Plea then muſt be, Guilty; and in this Caſe we muſt plead Mercy for the ſake of Mercy, or Mercy for the ſake of Chriſt, or upon the account of the Satisfaction he hath made.
II. There is ro pleading Mercy for the ſake of Mercy, for (as one well obſerves) that were not to plead, but to beg; nor were it at all to be juſtified, but meerly pardoned; it were to be dealt with alone upon the Score of Grace, and not at all upon the Score of Righteouſneſs, whereas Juſtification is an Act of Juſtice rather than Mercy: tho it is true, in the Salvation of Sinners both Grace and Juſtice (as hath been ſhewed) meet together; we are both pardoned and juſtified. God is (ſaith one) as merciful as we can deſire, and yet as righteous as himſelf can deſire; there is the freeſt Grace, and the fulleſt Juſtice. As God pardons Sin, he diſplays his Mercy; as he juſtifies us from Sin, he manifeſts his Righteouſneſs.
Pardon is free to us, but it coſt Chriſt dear; there is a Myſtery in the Remiſſion of Sin; it is not forgiven without Atonement, Satisfaction, and Reconciliation made for it by J…ſus Chriſt. Which appears,
1. In that thoſe who are pardoned, are ſaid to be juſtified through him. Acts 13.39.
2. Becauſe Chriſt is ſaid to bear our Sins, or the Puniſhment of them. 1 Pet. 2.24. Iſa. 53.4, 5, 6. He died in our ſtead, for that is the meaning of his bearing our Sin, as might be largely ſhewed from the Old Teſtament, where we read of Perſons that God ſaid ſhould bear their own Sins.
3. Becauſe the Scr…pture ſaith, Without ſhedding of Blood there is no Remiſſion. Heb. 9.22. And that it is through that one Offering of Jeſus Chriſt, that we are both pardoned and accepted. Redemption, and Forgiveneſs of Sin, is through his Blood. Rom. 3.25.
4. Becauſe Chriſt is ſaid to reconcile us, and pacify the Wrath of God for our Sins. 2 Cor. 5.19, 20. Rom. 5.
5. Becauſe we are ſaid to be bought with a Price: Chriſt gave himſelf a Ranſom for many. 1 Cor. 6.20. 1 Pet. 1.18. Mat. 20.28.
6. Becauſe he is ſaid to be made unto us Wiſdom and Righteouſneſs, &c. called, The Lord, our Righteouſneſs. Our Juſtification conſiſteth in the Non-imputation of Sin, and the Imputation of his Righteouſneſs, that ſo Salvation might be wholly of Grace, and all Boaſting excluded.